Category Archives: Asian Thought

Disengaged Buddhism article is published

18 Monday Nov 2019

Posted by in Early and Theravāda, M.T.S.R., Mahāyāna, Modernized Buddhism, Politics

≈ Leave a comment

Tags

, , , , , ,

It’s been a long time in the making, but my article on disengaged Buddhism is finally published. It’s at the free online Journal of Buddhist Ethics, so you can go read it for yourself.

I’ll say a bit here about what you can expect to find. Some of the article goes over territory I’ve already covered on Love of All Wisdom and the IPB: I discuss Aśvaghoṣa’s worries about severity, Śāntideva’s rejection of external goods, the Cakkavatti Sīhanāda Sutta’s detached attitude to time. The article does this in more detail than the blogs have, and I also show similar ideas in other suttas and jātakas and from Candrakīrti.

The article also responds more directly to existing engaged Buddhist scholarship. Engaged Buddhist scholars have, so far, been the people actually doing constructive Buddhist ethics. They are not merely describing what Buddhists happen to believe but prescribing a Buddhist way of life, and that much is something I think we need more of. What I don’t think they do nearly enough is think about or respond to the points made by the likes of Śāntideva and Aśvaghoṣa. The article explains why they should.

So the article isn’t itself a work of constructive Buddhist ethics; I’m not taking a position on engagement or disengagement there. What I am doing is reminding other people doing constructive Buddhist ethics about a large body of ideas that they ignore or silence, and urging them to take those ideas more seriously. My own constructive position on these questions is complicated. I’ve started to take some of it up on the blog – for example, I think there is some empirical confirmation for the Disengaged Buddhists’ psychological claims. That isn’t the whole story, though, and you can expect to hear more about my constructive views in the years to come. I am proud of the article as a starting point.

Cross-posted at the Indian Philosophy Blog.

The wisdom of serenity

27 Sunday Oct 2019

Posted by in Daoism, Metaphysics, Politics, Prayer, Protestantism, Serenity

≈ 2 Comments

Tags

, , , , , , ,

There are probably few people in the English-speaking world unfamiliar with the Serenity Prayer. In its best-known form this prayer asks: “God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.” The prayer was created by Reinhold Niebuhr, a mid-20th-century American Christian theologian who was possibly the biggest influence on Martin Luther King. It has spread into widespread usage through its adoption by twelve-step programs like Alcoholics Anonymous. Because of its ubiquity, I think, it is sometimes regarded as a sort of vacuous and vapid New Age pablum. I do not think that it should be. Continue reading →

Is mindfulness meditation a problem for Christians?

29 Sunday Sep 2019

Posted by in Christianity, Early Factions, Health, M.T.S.R., Meditation, Mindfulness, Modernized Buddhism, Physical Exercise, Politics, Psychology, Self

≈ 8 Comments

Tags

, , , , ,

As mindfulness meditation practices become ever more popular and widespread, their claim to be a “non-sectarian technique” takes on progressively greater importance, just as it does with yoga. By claiming their practices to be secular techniques, teachers not only can promote the practices to adherents of Abrahamic traditions; they can also aim to avoid the legal restrictions placed on “religion” –though they can then also be taxed, and even treated as a competitive sport.

But that’s not the only problem. Continue reading →

On mindfulness

15 Sunday Sep 2019

Posted by in Early and Theravāda, Meditation, Mindfulness, Modernized Buddhism, Psychology, Work

≈ Leave a comment

Tags

, , , , , , , ,

The term mindfulness is ubiquitous in English-language discussions of Buddhism – and beyond, in secular meditation techniques. When I first encountered Buddhism in Thailand, the English word “mindfulness” was central to my understanding of the tradition. My journals in 1997 described mindfulness as “the Buddhist virtue”, and identified it with “detachment from negative emotions, the ability to sit back and go ‘Y’know, there’s really no reason to be pissed off about this here.’” It was not a word I encountered anywhere outside my own study of the tradition.

Seventeen years later, I realized that “mindfulness” had become mainstream when my hospital had prescribed mindfulness meditation for my insomnia. It has already become considerably more mainstream in the few years since. A couple years ago I participated in a new and popular mindfulness program through my employer, Boston University. I should stress that this program had nothing to do with the religion or philosophy departments, the Center for the Study of Asia, the Buddhist students’ organization, or any other such Buddhism-related part of the university. No, it was offered through Information Services and Technology, as part of my day job assisting professors to teach with technology – whether they are professors of chemistry, public health, hospitality administration, or anything else. Continue reading →

Don’t give a paper

01 Sunday Sep 2019

Posted by in Aesthetics, Metaphilosophy, Reading and Recitation, South Asia

≈ Comments Off on Don’t give a paper

Tags

, , , ,

Studies of Indian philosophy often rightly call attention to the varied genres in which they are composed: the sparse pith of the Yoga Sūtras, Śaṅkara’s expositing his own views as commentary on someone else’s, the Milindapañhā’s dialogue evocative of Plato’s Socrates. Such differences call to mind Martha Nussbaum’s famous claim in Love’s Knowledge that “Style itself makes its claims, expresses its own sense of what matters.”

As is far too often the case, though, the gaze that modern Western academics apply to distant places and times is one they steadfastly avoid turning on themselves. We are far too reluctant to think about differences of genre in our own composition.

Most notably: the venues of scholarly productivity come in at least two completely different genres. There is the written article or book, subjected to peer review and editorship, with its hypertextual infrastructure of footnotes and its bibliography. And there is the oral presentation, at a conference or workshop, of a work-in-progress with that citation infrastructure omitted, delivered to a room at a single time and place who can then begin a Socratic and dialogical back-and-forth.

So why do we insist on acting as if these two venues are the same? Continue reading →

Asian historicism before Protestantism

18 Sunday Aug 2019

Posted by in Confucianism, Early and Theravāda, Hermeneutics, M.T.S.R., Modernized Buddhism, Protestantism, Reading and Recitation

≈ 3 Comments

Tags

, , , , , , , , , ,

We are surely familiar with the pattern by now: members of an Asian tradition are concerned about supposed corruptions in their tradition which depart from the intentions of the tradition’s historic founders, so they turn with renewed focus to the historical texts that they take to be at the tradition’s centre. We, with our historical hindsight, now know that this Asian concern with texts and founders is an alien importation, the work of colonial subjects aping their Protestant missionary rulers’ search for textual historicity.

Except for one thing: it isn’t.

Continue reading →

A Buddhist argument against rebirth

04 Sunday Aug 2019

Posted by in Biology, Death, Early and Theravāda, Epicureanism, Hope, Modernized Buddhism, Psychology, Self, Supernatural

≈ 67 Comments

Tags

, , , , , ,

I am not entirely sure that I agree with the argument I am about to make. However, I do find it at least plausible and I have not seen it made before. I think this argument is worth somebody making, and I think it is worth doing here.

That is: I would like to make a Buddhist argument against rebirth. An argument against rebirth on Buddhist grounds. Continue reading →

Nussbaum’s revised view of anger

21 Sunday Jul 2019

Posted by in Anger, Grief, Mahāyāna, Patient Endurance, Stoicism

≈ 4 Comments

Tags

, , , , ,

It has taken me far too long to read Martha Nussbaum’s Anger and Forgiveness: Resentment, Generosity, Justice – long enough that, in characteristic Nussbaum fashion, she has already authored or coauthored at least three more books since it came out. I say this is too long because Nussbaum’s views on anger were a topic important to my dissertation, which Nussbaum read and thought highly of while she was at Harvard. (The footnotes of Anger and Forgiveness make a couple offhand references to Śāntideva’s Bodhicaryāvatāra, and I strongly suspect that it was through my diss that she learned about the text.) And what is most striking to me when I read the book now is that Nussbaum’s views on anger have taken a startling turn in this book – one that brings them much closer to Śāntideva’s. Continue reading →

The importance of being Thich Quang Duc

07 Sunday Jul 2019

Posted by in Death, External Goods, Happiness, Mahāyāna, Meditation, Patient Endurance, Prayer, Serenity

≈ Comments Off on The importance of being Thich Quang Duc

Tags

, , , , , , , , ,

In the Śikṣā Samuccaya‘s chapter on patient endurance, Śāntideva urges aspiring bodhisattvas to attain a meditative state (samādhi) called the Sarvadharmasukhākrānta, which Charles Goodman translates as “Everything is Covered with Happiness.” Śāntideva makes truly extraordinary claims about what is possible for a bodhisattva who has attained this state. In Goodman’s translation:

Bodhisattvas who attain this feel only happy feelings toward all objects they are aware of, with no feelings of suffering or unhappiness. Even while feeling the pains of the torments of hell, they think only happy thoughts. Even while suffering all the harms of the human condition, such as having their hands, feet, or noses cut off, they think only happy thoughts. Even while being beaten with canes, half-canes, or whips, they have only happy thoughts. Even when thrown into prison… or while being cooked in oil, or pounded like sugarcane, or flattened like reeds, or set on fire like an oil lamp, a butter lamp, or a yogurt lamp, they think only happy thoughts. (ŚS 181-2)

The passage is surprising, and modern readers often approach it with deep skepticism. We cannot imagine someone feeling this way; we think it must be impossible. Surely these are exaggerations? Surely it is psychologically unrealistic for anyone to attain such a state?

I think there is at least one significant empirical reason to believe that these claims are not exaggerated, and his name is Thich Quang Duc. Continue reading →

Kant’s quantitative individualism

23 Sunday Jun 2019

Posted by in Analytic Tradition, Buddhism, Foundations of Ethics, Free Will, German Tradition, Politics, Self

≈ 4 Comments

Tags

, , , , , , ,

In response to my discussion a while ago of the problems between Buddhism and qualitative individualism, Patrick O’Donnell suggested that J. David Velleman’s Self to Self offered a possibility of bridging the gap between the two. My reaction was skeptical, since Velleman explicitly situates himself as a Kantian, and I have taken Kant as exactly the opposite kind of individualist, a quantitative individualist. I said as much in response, claiming that for Kant “ethically most significant about human beings are those characteristics we all share, not our differences – the right way for one person to act in a given context is broadly the right way for any other person to act in the same context.”

Patrick’s response was where the discussion got really interesting. For this is the first time I’ve seen someone question the very distinction between qualitative and quantitative individualism. Continue reading →

SEO Powered by Platinum SEO from Techblissonline